of canonicall Scripture 655. 20 Reasons why we must prouide for the poore 100. 35 The Gospell must be preached though all men be offended 396. 15. Preaching containes foure ministeriall actions 54. 17 Effectuall and powerfull preaching of the word stands in two things 160. 39. Preaching must be plaine 160. 11 Necessarie for all men 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes 323. 7 The benefits of preaching 326. 27 Prayer to Saints and Angels is carnall prayer 299. 29 Pray onely to God ibid. 300. 14 The right manner of seeking the praise of men 455. 1 Primacie is 2 of order of power 60. 18. Authoritie of the Church no principle 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment 204. 20 The promise made to Abraham is a couenant or testament and how 211. 30. Christ is the foundation of all the promises of god partly by merit partly by efficacie 313. 2 Why beleeuers are called children of promise 360. 8 Prouerbiall sentences are not at all times true in euery particular 550. 36. Gods prouidence vseth euill things well 348. 22 Subiectiō to punishment hath three parts 365. 13 There are seuerall degrees of punishments in hell 555. 556 R The workes of redemption exceed the works of creation 14. 19 Of the redemption of man from vnder the law 288. 19. c. Christ the onely redeemer 311. 9 Three markes of regeneration 241. 40. The gift of regeneration is neuer vtterlie extinguished 262. 29 What true regeneration is 377. 35 The workes of the regenerate are mixed with sinne and in the rigour of iustice deserue damnation obiections remooued 419. 9. 15. Of the reioycing of the Church vide Church Two groundes of reioycing vide glorying Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe vide glorying VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience vide glorying False reioycing wherein it confisteth 519. 13 Reioycers are of foure sorts 519. 16 To reioyce in a mans selfe what 517. 18. The cheife principle in religion what 433. 24 Whether it be lawfull to compell men to imbrace religion 614. 5. The Magistrate may compell obstinate recusants to professe true religion ibid. 8. Obiections to the contrarie answered ibid. 25 Pauls manner in reproouing 18. 8 Libertie in reproouing with three caueats 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did 393. 16 The manner of reproofe vide Restore He that is iniuried is fitter to reprooue him that offered the iniurie then any other 474. 39 Reproofes must not be deferred 460. 22. No wonder that sinners be loth to be reprooued 460. 37 A treatise of Christian reproofe 469. 31. Who are to be reprooued ib. 35 Reproofe belongs not to those that are out of the visible Church 470. The greatest Princes are subiect to reproofe 471. 15 Onely open skorners and persecuters of the word are not to be reprooued 472. 10 Men are to be reprooued for any sinne knowne ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered 47◠12 Who are reprooued 477. 1. 37. In fiue cases we are not bound to reprooue others offending 478. 13. In what manner are men to be reprooued set downe in ten rules 579. 37. The bitternesse of reproofe is to be allaied foure waies 483. 17 A man may reproue another foure waies 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne finne 484. 28. In three cases we are not priuatly to reprooue but publikely to detect offenders 487. 15 The Pastour ought to be resident with his Hocke for two causes 337. 10. Restitution vide Satisfaction As oftē as our brother falls we must restore him 461. 5 Who are to be restored ibid. 17 Spirituall men are more for to restore those that are fallen then any other 463. 3 The manner how we must restore 464. 28. Reuelation is of two sortes 36. 11. Extraordinarie reuelation is foure waies 36. 15 The reuelation which Paul had is extraordinarie 36. 22 Reuolt what and the kindes thereof 18. 29 Remedies against reuenge 445. 8 Reward is double of honour and of debt 569. 37 Reward presupposeth not alwaies debt 571. 14 God giueth rewardes foure waies 571. 29. The phrases of speech of rewarding double or seuen fold what they signifie in the Scripture 552. 31. Pauls rule what it is 641. 33 The Papists rules Lesbian rules 642. 20. Monkish rules vaine and wicked 642. 28. We must be runners in the race of God 386. 19 We must runne well and to the end 387. 7. 22. S Of the institution of the Sabbath 315. 9 20. Sacraments conferre not grace by the worke wrought 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ 161. 29 Whether the Saints may fall away totally and finally 586. 20 There is but one way of saluation 22. 5. Preuision of faith and good workes no cause of saluation 47. 20 The saluation of beleeuers is most sure 47. 27 The manner and way of our saluation 229. 21 The sanctification of the name of God hath two parts 72. 10 There is a double sanctification 193. 21. Satisfaction must be made for wrongs done 98. 39 Who must satisfie 99. 21 To whome 99. 28 What 99. 38 When 100. 9 In what order and manner 100. 15. Schisme and heresie differ vide Heresie The Papists schismatikes and not we 437. 21 For the auoiding of schisme and sedition two rules ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion 395. 18. Scripture is both the glosse and the text 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists 345. 35 When the Scriptures speakes figuratiuely and when properly 346. 30. The Scriptures by themselues are sufficient to saluation 24. 24 The Scriptures are as certen as if they had beene written by God 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church 27. 20 It is necessarie that men should be assured that the Scriptures are of God 31. 30 The testimonies whereby this assurance may be obtained 31. 35 In Scriptures there is diuine and infallible authoritie 353. 15. The meanes to decide controuersies 356. 29 Bookes of Scripture in the new testament haue a threefold difference 608. 9 Bookes of Scripture why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Kethubim by the Iewes 659. 25 The Scriptures why called Canonicall 641. 38 Seditions what 435. 15 The separation of Paul from the wombe what it is 46. 35 To make a faire shewe in the flesh signifieth foure things 610. 33 Simulation what and the sorts 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes 43. 39. What a sinne of
are now constant but if triall shall come our frailtie shall appeare That our frailtie and weaknes may not be hurtfull to vs we must remember two rules One is not to haue a conceit of any thing in vs but to hold our faith and religion in feare as in the presence of God Rom. 11. 20. the second to take heede that there be not in vs an euill corrupt and dissembling heart For if our heart be naught our faith cannot be good Heb. 4. 12. 6 As Abraham beleeued God and it was imputed to him for righteousnes 7 Knowye therefore that they which are of faith are the children of Abraham The words Euen as Abraham c. haue reference to that which went before on this manner Ye Galatians receiued the spirit by my doctrine and my doctrine was the preaching of iustification of faith without workes which doctrine is like and sutable to the example of Abraham who beleeued God and it was imputed for iustice Here Paul sets downe the second argument whereby he prooues the truth of his doctrine And it is framed thus As Abraham was iustified so are the children of Abraham Abraham was iustified by iustice imputed and apprehended by faith vers 6. Therefore the children of Abraham are thus iustified This conclusion is the principall question it is not here expressed but in the roome thereof a declaration is made who are the true children of God namely they that are of Abraham in respect of faith That which is saide here of Abraham is a maine ground concerning the iustification of a sinner in the bookes of the old and new Testament therefore I will more carefully search the true interpretation of it Some expound the words thus Abraham beleeued God and the world reputed him for a good and vertuous man But if this be the right sense then Paul is deceiued who brings this text to prooue the iustification of Abraham not onely before men but also before God Now vertue and goodnes which is in estimation among men is not sufficient to acquit and iustifie vs before God The second exposition is of the Papists who by faith here vnderstand a generall faith whereby the articles of faith are beleeued And by imputation they vnderstand reputation wher by a thing is esteemed as it is indeede And they teach that faith is reputed for righteousnes because say they faith formed with charitie is indeede the iustice whereby a sinner is iustified before God But this Exposition hath his defects and errours For first of all Charitie is not the forme or life of faith but the fruit and effect of it 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart good conscience and faith vnfained It is obiected that as the bodie is dead without the soule so is faith without workes Iam. 2. 26. and therefore that workes are the life of faith Ans. S. Iames by faith vnderstands a pretended faith or the Profession of faith as appeares by the words v. 14. though a man say he hath faith and v. 18. shew me thy faith Now of this profession of faith workes are the life Secondly this exposition makes faith or the act of beleeuing to be our whole and intire iustice before God whereas indeede if it be iustice it is but one part thereof And in the act of beleeuing loue cannot be included Thirdly faith ioyned with charitie is not the iustice whereby a sinner is iustified For our faith and loue are both imperfect and faith is imputed for righteousnes without workes Rom. 4. 6. and therefore without charitie For this is charitie to keepe the commandements of God Ioh. 15. 10. Paul saith that the righteousnesse whereby we are iustified is by or through faith Phil. 3. 9. and therefore our iustice and our faith are two distinct things The third exposition is also from the Papists that faith is reputed for righteousnes because it is reputed to be a sufficient meanes to prepare men to their iustification but this cannot be the sense of this place For this was spoken of Abraham after he was iustified and therefore needed no preparation to iustification Let vs now come to the true sense of the wordes In them I consider two things Abrahams faith in these words Abraham beleeued God and the fruit of his faith in these words and it was imputed to him for righteousnes Touching his faith I consider three things The first is the occasion which was on this manner After the conquest of the heathen kings Abraham was still in some feare in this regard the Lord comforts him Gen. 15. 1. I am thy buckler and thy exceeding great reward But to this Abraham replies I want issue and the Lord answers I will make thy seede as the starres of heauen Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham so Abraham renewes his faith and hereupon Moses and Paul say Abraham beleeued God God doth not now inlarge his promises to vs as to Abraham neuerthelesse the promises recorded in the bible are renewed to vs partly by preaching and partly by the vse of the sacraments and we accordingly are to renew our faith specially in the time of feare and danger The second thing is the obiect or matter of his faith and that is the multiplication of his posteritie It may be said how could Abraham be iustified by such a faith Ans. The promise of the multiplication of his seede was a dependant of a more principall promise I am thy God all-sufficient Gen. 17. 1. and I am thy exceeding great reward Gen. 15. 11. In this carnall seede Abraham specially respected by the eye of faith the blessed seede of the woman He therefore beleeued the promise of a seede as it was a pledge vnto him of a thing more principall namely the fauour of God and as it was a meanes to effect the incarnation of the sonne of God In his example we are taught how we are to respect and vse earthly things we are to respect them as pledges of Gods fauour and to vse them as meanes to further vs to Christ and to the attainment of our saluation The third point is the propertie of Abrahams faith which was a faith against hope For he beleeued the promise of a seede when his bodie was halfe dead and Sarai was barren In like sort we keeping true religion and good conscience must in all our temptations crosses miseries infirmities against reason sense and feeling beleeue the promise of remission of sinnes and life euerlasting In the effect and fruit of Abrahams faith three things must be considered The first is what is meant by Imputation To impute properly is a speach borrowed from marchants and it signifies to recken or to keepe a reckening of expenses and receipts Thus Paul saith Philem. 18. If he haue done thee any wrong impute it to me that is set it on my reckening And this word is here applied to the Iudgement of God Because he
Sina came from mount Sina where the law was deliuered to the Israelites And gendreth to bondage that is it makes all them bondmen that looke to be iustified and saued by the works of the law For Agar or Sina here the translatours are deceiued supposing that mount Sina had two names Agar and Sina but this opinion of theirs hath no ground and the words are thus to be read Agar is Sina Here Agar signifies not so much the person of Abrahams handmaid as that which is said in the former historie of Agar For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sina must be considered as a place where it pleased God to publish the law And the wordes thus considered haue this sense Agar is Sina that is Agar figures Sina two waies First in condition for as Agar was a bondwoman so Sina in respect of the law was a place of bondage and in this respect also it is called Sina of Arabia which was a desart out of the land of Canaan Secondly in effect for as Agar bare Ismael a bondman to Abraham so Sina or the law makes bondmen And it answereth Sina answereth to Ierusalem that is as Agar figures Sina so Agar figures Ierusalem and by this meanes Sina and Ierusalem are like and stand both in one order Now Agar figures Ierusalem two waies in condition and effect In condition for as Agar was a bondwoman so Ierusalem or the nation of the Iewes refusing Christ and looking to be saued by the law are in spirituall bondage In effect for as Agar brings forth Ismael a bondman so Ierusalem by teaching the law makes bondmen Therefore Paul saith in the last place of Ierusalem and shee is in bondage with her children The vse These things are said by allegorie Here the Papists make a double sense of scripture one literall the other spirituall Literall is twofold Proper when the words are taken in their proper signification Figuratiue when the holy Ghost signifies his meaning in borrowed tearmes Spirituall senses they make three One allegoricall when things in the old testament are applied to signifie things in the new testament The second is Tropologicall when scripture signifies something touching manners The third is Anagogicall when things are in scripture applied to signifie the estate of euerlasting life Thus Ierusalem properly is a citie by allegorie the Church of the new Testament in a tropologicall sense a state well ordered in an anagogicall sense the estate of eternall life These senses they vse to applie to most places of the Scripture specially to the historie But I say to the contrarie that there is but one full and intire sense of euery place of scripture and that is also the literall sense sometimes expressed in proper and sometimes in borrowed or figuratiue speaches To make many senses of scripture is to ouerturne all sense and to make nothing certen As for the three spirituall senses so called they are not senses but applications or vses of scripture It may be said that the historie of Abrahams familie here propounded hath beside his proper and literall sense a spiritual or mysticall sense I answer they are not two senses but two parts of one full intire sense For not onely the bare historie but also that which is therby signified is the ful sense of the h. G. Againe here we see the scripture is not onely penned in proper tearmes but also in sundrie diuine figures and allegories The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife to signifie the communion betweene Christ his Church so is the 45. psalme The booke of Daniel and the Reuelation is an allegoricall historie The Parables of the old and new Testaments are figures or allegories When Dauid saith Psal. 45. 4. Ride on vpon the word of truth meeknes and iustice he describes a Princes charriot by allegorie The Guide is the word the horses that draw it are three Truth meekenes iustice And thus the throne of God is described by like allegorie Psal. 89. v. 14. the foundation of the throne are righteousnes and equitie the maine bearers to goe before the throne are mercie and truth It may be demanded when doth the scripture speake properly and when by figure Ans. If the proper signification of the words be against common reason or against the analogie of faith or against good manners they are not then to be taken properly but by figure The words of Christ Ioh. 15. 1. I am the true vine my father is an husband man If they be taken properly they are absurd in common reason therefore the words are figuratiue and the sense is this I am as the true vine and my father as an husbandman The wordes of Christ Take eate this is my body 1. Corinth 11. vers 24. taken properly are against the articles of faith He ascended into heauen and sits at the right hand of God And they are against the sixt commandement Thou shalt not kill And therefore they must be expounded by figure thus This bread is a signe of my bodie The like is to be said of other places they must be taken properly if it be possible if not by figure Here then they are to be blamed that make the vse of Rhetoricke in the Bible to be a meere fopperie For to this purpose there is a booke in English heretofore published As also they of the familie of loue are iustly to be condemned who in another extremitie turne all the Bible to an Allegorie yea euen that which is said of Adam and of Christ. They are two Testaments they are that is they signifie and so Agar is Sina a mountaine in Arabia that is signifies Sina Thus the Rocke in the wildernes is Christ 1. Cor. 10. 4. that is figures Christ. Like to this is the Sacramentall phrase This is my bodie that is to say this bread signifies my bodie Great is the madnes of men that hence gather Transsubstantiation or the real conuersion of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina The two Testaments are the Couenant of workes and the Couenant of grace one promising life eternall to him that doth all things contained in the law the other to him that turnes and beleeues in Christ. And it must be obserued that Paul saith they are two that is two in substance or kind And they are two sundrie waies The law or couenant of workes propounds the bare iustice of God without mercie the couenant of grace or the Gospel reueales both the iustice and mercie of God or the iustice of God giuing place to his mercie Secondly the law requires of vs inward and perfect righteousnes both for nature and action the Gospel propounds vnto vs an imputed iustice resient in the person of the Mediatour Thirdly the law promiseth life vpon condition of works the Gospel promiseth remission of sinnes and life euerlasting vpon condition that we rest
whereas the word doth not onely signifie qualitie but as properly quantitie as Heb. 7. 4. Consider how great this man was And the word that answereth vnto it signifieth as well quantitie as qualitie Coloss. 2. 1. I would ye knew what great fight I haue Iam. 3. 5. Behold how great a thing a little fire kindleth The plaine and simple meaning therefore of Paul is this that he neuer wrote so long an Epistle with his owne hand vnto any Church as vnto them He writ indeede the Epistle to Philemon with his owne hand but that was short in comparison of this And he wrote larger Epistles to other Churches as to the Romans CorinthiaÌ„s c. but by his Scribes not with his owne hand Therefore seeing this is the longest and largest letter that euer Paul writ with his owne hand it ought to be more regarded and better accepted So that as his paines were greater in writing our diligence should be greater in reading and obseruing the same This shewes Pauls great care of the Churches not onely when he was present but when he was absent How painefull he was beeing among them to winne them to the Gospel how fearefull when he was absent from theÌ„ least their minds should be loauened by false teachers how faithfull both present and absent And it may serue as a president to all Pastours hauing cure of soules to vse the like diligence and conscience in their Ministerie that beeing absent in bodie from their charge vpon necessarie occasions as Paul was yet they would be present in spirit with them and present by their letters that so they may testifie to all the world that they haue a greater care of the flocke then of the fleece It further teacheth vs that if the Minister beeing carried with discreete zeale for the good of the Church goe further either in word or writing then he intended or is thought fit by some as it seemes Paul did in this place for what needes this large letter may some say a shorter would haue done as well that we are not to censure him or limite and prescribe him It had beene a great fault in the Galatians if they had found fault with Paul for this his large letter and in the Disciples Iewes if they should haue blamed his long Sermon which continued at one time from morning to night Act. 28. 23. at another time from the closing of the euening till midnight Act. 20. 7. And so it is in many hearers who are too curious and strictt in prescribing and limiting their teachers to the time longer then which they cannot patiently indure And in stinting them in vrging of this or that point in saying he missed his Rhetoricke his Epimone was to long he was ouerseene in dwelling so long vpon the point it had beene better a word and away c. His second argument is taken from the instrumentall cause that he wrote it with his owne hand Haimo saith it is the opinion of the Doctours that Paul wrote not this whole Epistle with his owne hand but onely from hence to the ende which opinion is confuted by the very text You see how large a letter I HAVE WRITTEN with mine owne hand speaking of the whole Epistle in the time past or if of any one part more then of another of the former part rather then of the latter Secondly his assertion is not true for if we except Ierome none of the Ancients as I take it are of that opinion Not Ambrose who saith Where the whole writing is his owne hand there can be no falshood Not Chrysostome who saith To the rest of his Epistles he did subscribe but this whole Epistle he writ himselfe Not Primasius vsing the word perscripsit that he writ it through with his owne hand Not Theodoret affirming that it seemes Paul writ the whole Epistle Not Theophylact who bringeth in Paul speaking to them in this manner I am enforced to write this Epistle vnto you with mine owne hand Not Occumenius who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epistle written with his owne hand Not Anselme who paraphrasing the text saith it is all one as if he had said This Epistle I writ with mine owne hand And a little before Not with the Scribes hand but with mine owne hand albeit Anselme cannot so preiudice his assertion who liued long after him Not the Author of the Commentarie vpon the Epistles ascribed to Ierome Tom. 9. for he vpon the 2. Thess. 3. 17. saith plainly With these words he subscribes all his Epistles excepting that to the Galatians which he writ from the beginning to the ende with his owne hand And vpon these very words which we now entreat of See how I am not afraid which of late time haue written with mine owne hand Where by the way we may obserue that Ierome is not the author of those Commentaries beeing so contrarie to himselfe This I confesse is a light matter and not to be stood vpon were it not that some are too hastie to swallow whatsoeuer comes in their way vnder the title of the Doctours It must therefore be a caueat vnto vs not to be too credulous in beleeuing euery one that shall auouch this or that to be the opinion of the Fathers no though it be affirmed by a Father especially by such a one as draweth neere the dregs as Haimo doth It is certen then that Paul writ this whole Epistle with his owne hand the reasons are these First that it might appeare vnder his hand that he was no changeling but the same man that he was before in that he did not preach circumcision or the obseruation of Iewish ceremonies as the false Apostles standered him Gal. 5. â—1 Secondly that this his letter was not counterfaited by another and sent in his name as the false Apostles might haue obiected and the Galatians suspected Thirdly that he might testifie his sincere loue towards them and how he did as it were trauaile in paine of them till Christ were formed in them shunning no labour that might further their saluation We may hence further obserue a threefold difference of the bookes of Scripture in the new Testament Some were neither written by an Apostle nor subscribed as the gospel of Marke and Luke Some subscribed but not written as the Epistle to the Romanes and others Some both written and subscribed as this Epistle and that to Philemon vers 19. I haue written it with mine owne hand J will recompense it Now that Paul subscribed euery Epistle with his owne hand he himselfe witnesseth 2. Thessalon 3. 17. The salutation of me Paul with mine own haÌ„d which is a signe in euery Epistle that it is mine not forged in my name by another so I write the grace of our Lord Iesus Christ be with you all In which place he warneth the Thessalonians againe of false teachers and forged letters for 2.
scripture namely the Scripture before named the written law in the bookes of the old Testament And further by the law we must vnderstand God in the law Rom. 11. 32. God hath concluded all vnder vnbeleefe Concluded The law is compared to a Iudge or sergeant sinne to a prison And the law is said to conclude or inclose men vnder sinne because it doth to the full accuse and conuince vs of sin so as our mouthes are stopped and we haue no way to escape All All men that came of Adam by generation with all that comes from them their thoughts desires wordes and deedes The promise The thing promised which is Remission of sinne and life euerlasting By the faith of Christ That is the faith whereof Christ is both the author and matter This is added to signifie vnto vs who are true beleeuers namely they which are beleeuers by the faith of Christ. Against this text of Paul blind reason mooueth many questions as namely why God created man and then suffered him to fall why God did not restraine the fall of Adam to his person but suffers it to inlarge it selfe to all mankind so as all be shut vp vnder sinne why the promise is not giuen to all but onely to beleeuers But there are two speciall grounds vpon which we are to stay our minds The first is that God hath an absolute soueraigntie and lordship ouer all his creatures We may not therefore dispute the case with God Rom. 9. 20. He may doe with his owne what he will Math. 20. 15. The second is that the waies and iudgements of God are a gulfe into which the more we search the more we plunge our selues because they are vnsearchable Rom. 11. 33. Marke the phrase of Paul the Scripture concludes all vnder smne if it conclude or shut vp then it determines what is sinne what not And if this be so then it may also determine what is true and what is false and so be truly tearmed a Iudge of controuersies in religion If it shut vp sinners vnder their sinne then also it shuts them that erre vnder their errour for errours be sinnes and fruits of the flesh It is said blasphemously that if the Scripture be a Iudge it is but a dumme Iudge and I say againe that offenders may plead for themselues on this sort that the law is but a dumme Iudge when it condemnes them and shuts them vnder sinne but they shall finde it hath a loud voice in their consciences when they read it seriously and examine themselues by it euen so the Scripture speakes sufficiently for the determination of truth and falshood in matters of saluation when it is searched with care and humilitie When Paul saith We are all shut vp vnder sinne he puts vs in minde of our most miserable condition that we are captiues of sinne and Satan inclosed in our sinnes as in a prison like imprisoned malefactours that waite daily for the comming of the Iudge and stand in continuall feare of execution And seeing our condition is such we must labour to see and feele by experience this our spirituall bondage that we may say with Paul We are sold vnder sinne and that we know there is no goodnes dwelling in our flesh Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe if we seriously bethinke our selues that we are captiues of sinne and worthie of death it will make vs with contentation of minde to beare the miseries of this life sicknes pouertie reproch banishment c. considering they come farre short of that we haue deserued who are no better then slaues of sinne and Satan Whereas Paul saith that all men with all that proceeds from them is shut vnder sinne he teacheth that all actions of men vnregenerate are sinnes The wisdome of the flesh that is the wisest cogitations counsells inclinations of the flesh are enmitie vnto God Rom. 8. 5. To the vncleane all things are vncleane Tit. 1. 15. An euill tree cannot bring forth good fruit Mat. 7. It may be obiected that naturall men may doe the workes of the morall law as to giue almes and such like Rom. 2. 14. Ans. Sinnes be of two sorts One is when any thing is done slat against the commandement of God The second is when the act or worke is done which the law prescribes yet not in the same manner which the law prescribes in faith in obedience to the glorie of God In this second regard morall works performed by naturall men are sinnes indeede Hence it followes that Libertie of will in the doing of that which is truly good is lost by the fall of Adam and that man cannot by the strength of naturall will helped by grace applie himselfe to the calling of God Whereas Paul saith that the promise is giuen to beleeuers it is manifest that the promise is not vniuersall in respect of all mākind but only indefinite and vniuersall in respect of beleeuers Wherfore their doctrine is not sound that teach the Redemption wrought by Christ to be as generall as the sinne of Adam Indeede if we regard the value and sufficiencie of the death of Christ it is so but if we respect the Communication and donation of this benefit it is not For though all be shut vnder sinne yet the promise is onely giuen to them that beleeue It is obiected that God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Ans. The text in hand shewes that by the world we are to vnderstād all beleeuers through the whole world And whereas Paul saith God shut vp all vnder vnbeleefe that he might haue mercie vpon all Rom. 11. 32. his meaning is here set downe that he shut both Iewes and Gentiles vnder vnbeleefe that he might haue mercie vpon all that beleeue both of Iewes and Gentiles Marke further the ende of the law is conuiction and the ende of our conuiction is that the promise of mercie may be giuen to them that beleeue Here is notable comfort with incouragement to all good duties Doth the law as it were in the name of God arrest thee doth it accuse and conuince thee of manifold sinnes doth it arraigne thee at the barre of Gods iudgement and fill thy soule with terrour dost thou by the testimonies of the law and thine owne conscience see and feele thy selfe to be a most miserable and wretched sinner well It may be thou thinkest that all this is a preparation to thy damnatiō but it is not For it is cōtrariwise a preparation to thy saluation For the law with a loud voice in thy heart proclaimes thee a sinner and threatens thee with perdition but the end of all this is that Iesus Christ may become a Sauiour vnto thee so be it thou wilt come vnto him and beleeue in him For he saues no sheepe but the lost sheepe and he calls not iust men but sinners to repentance Let vs therefore with all our
Gods Church or kingdome in which first comes the husbandman and sowes good seede and then after comes the deuill with his tares Matth. 13. 24. and all this is euident in the Church of Galatia first planted by Paul and then seduced by false teachers The third thing is that Paul preached bearing about him the triall of God This triall is a worke of God whereby he discouers vnto vs and to the world either the grace or the corruption of our hearts Thus God tried Abraham Hebr. 11. 17. the Israelites Deut. 6. 1. and Ezechias 2. Chron. 32. 31. and Paulin this place The vse We must not thinke it strange when we are afflicted any way Nay we must looke for trialls and be content when they come 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede or gold in shew if in deede we must be cast into the furnace that we may be purged if we be gold in appearance we must againe into the furnace that we may be knowne what we are The best vine in the vinyard must be lopped and cut with the pruning knife that it may beare the more fruit Ioh. 15. Againe we must take heede least there be any hidden corruptions raigning in our hearts and we must labour to be indeede that which we appeare to be For we must be tried by God and then that which now lies hidde shall be discouered to our shame Lastly we must looke to it that there be soundnes of grace in vs that we may be able to beare the trialls of God and shew forth some measure of faith potience obedience The first signe of Reuerence in the Galatians is that they did not despise Paul in his base condition This is a matter of commendation in them and it is to be followed of vs. And he is a blessed man that is not offended at Christ Math. 11. 6. The second signe of reuerence is that they receiued Paul as an angel of God or as Christ Iesus Here first we must distinguish betweene Pauls person and his doctrine or ministerie And he is said to be receiued as an angel or as Christ because his doctrine was receiued euen as if an angel or Christ had deliuered it Secondly we must put a difference betweene an Apostle and all ordinarie pastours and teachers And to be receiued as an angel or as Christ properly and simply concerns Paul and the rest of the Apostles For to them it was said it is not you that speake but the spirit of the father in you Math. 10. 20. Againe he that heareth you heareth me he that despiseth you despiseth me Luk. 10. 16. The Apostles were called of God immediately taught and inspired immediately and immediately gouerned by the spirit both in preaching and writing so as they could not erre in the things which they deliuered to the Church and therefore they were to be heard euen as Christ himselfe As for other ordinarie teachers they are in part and in the second place to be heard as angels and as Christ so farre forth as they follow the doctrine of the Apostles Thus are they also called the angels of the couenant Math. 2. 7. And Embassadours in the stead of Christ 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle which is to be heard euen as Christ himselfe because in preaching he is the mouth and in writing the hand of God This authoritie is to be maintained and the consideration of it is of great vse The Papists say we know the scripture to be the word of God by the testimonie of the Church but indeede the principall meanes whereby we are assured touching the truth of Scripture is that the books of scripture were penned by men whose writings and sayings we are to receiue euen as from Christ himselfe because they had either Propheticall or Apostolicall authoritie and were immediately taught and inspired in writing and all this may be discerned by the matter for me and circumstances of the foresaid books Secondly they are to be blamed that call the Pope the spouse of the Church and Christ by annointment as Bernard did for thus is he more then an Apostle Thirdly here we see the goodnesse of God that doth not speake to vs in his maiestie but appoints men in his stead who are his embassadours to beseech vs to be reconciled to him Fourthly there must be fidelitie in teachers because they stand in teaching in the stead of Christ and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly They must haue a speciall care of holinesse of life because they speake in the name and roome of God Read Leuit. 10. 2. Sixtly the people are to heare their teachers with all reuerence euen as if they would heare the very angels of God or Christ himselfe Seauenthly the comfort of the Ministerie is as sure and certen as if an angel came downe from heauen or Christ himselfe to comfort vs so be it we doe indeed truely turne to God and repent Vers. 15. What was your felicitie that is you esteemed it to be your felicitie that you receiued me and my doctrine Ye would haue plucked out your eies and haue giuen them to me a prouerbiall speech signifying the speciall loue of the Galatians to Paul so as nothing which they had could be to deare for him If it had bin possible this he saith because no mā can pluck out his eie to doe another man good or thus no man can possibly giue his eie and the sight thereof to another In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him and that is that they thought themselues happie by reason of Pauls Ministerie and would haue parted with their owne eies for his good Hence we learne that there is a felicitie after the time of this life and that is to receiue and imbrace the doctrine of the Gospell So saith Christ else where Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise and it is receiued of vs when we turne to God and by faith rest on the said promise To be in Gods kingdome is happinesse and this is the kingdome of God when we resigne our selues in subiection to his will and word The preaching of the word is the key of this kingdome Matth. 16. 19. and when it is receiued into our hearts by faith heauen is set open vnto vs euen in this life Ioh. 1. 51. The Philosophers therefore haue erred that place our happinesse in honours riches pleasures or in ciuill vertue Secondly our common people are deceiued who thinke because they deale truely and iustly before men that they are in as good a case as they that heare all the sermons in the world as though true happinesse stood in ciuill conuersation
may they that lic now vnder the Apostasie of Antichrist be recouered Act. 15. 6. And the promise of God is that when two or three come together in his name he will be with them Matth. 18. Lastly the Ministers as here we see are to temper their gifts and speach to the condition of their hearers The Corinthians were babes in Christ and Paul feedes them with milke 1. Cor. 3. 3. to the Iew he became a Iew to the Gentile a Gentile that he might winne some 1. Cor. 9. 18. For this cause it were to be wished that Catechising were more vsed then it is of our Ministers For our people are for the most part rude and vncatechised and therefore they profit little or nothing by sermons A sermon to such persons is like a great loafe set before a child And it is no disgrace for learned Ministers in plaine and familiar manner to catechise for this is to lay the foundation without which all labour in building is in vaine Againe our ignorant people should be content euen in their old age to learne the catechisme for by reason of their ignorance they lie as a pray to the Atheist and Papist and in much hearing they learne little because they know not the grounds of doctrine that are vsually in all sermons And it is a fault in many that they loue to heare sermons which are beyond their reach in which they stand and wonder at the Preacher and plaine preaching is little respected of such The occasion of Pauls desire is in these words I doubt of you or thus I am in perplexitie for you and this Paul speakes as a mother in some dangerous extremitie in the time of her trauel as Rachel was in the birth of Benjamin Gen. 35. And the words carrie this sense I am troubled for your recouerie and I feare it will neuer be Here we learne how daungerous a thing it is to fall from grace though it be but in part For a man cannot recouer himselfe when he will We doe not the good we can vnlesse God make vs doe it Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore it is an Errour to thinke that we may repent and turne to God when we will as many suppose And this must be a warning vnto vs to preserue the good things that God hath put into vs and not to quench the spirit And though Paul doubt of the recouerie of the Galatians yet he spares not to send his Epistle to them and to vse meanes And thus in desperate cases we must vse the best meanes and leaue the successe to God Thus the Israelites when there was no other helpe went into the sea as into their death bedde or graue by faith staying themselues on the promise of god Heb. 11. 29. 2. Chron. 20. 12. That which Paul here saith may be saide of many among vs in whome Christ is not yet framed whether we respect knowledge or good life for they giue iust occasion of doubting whether they will euer turne to God or no. 21 Tell me ye that will be vnder the law doe ye not heare the law 22 For it is written that Abraham had two sonnes one by a seruant and an other by a free-woman 23 But he which was of the seruant was borne after the flesh and he which was of the free-woman by promise From the 8. verse of this chapter to the 20. verse Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians and here he returnes againe to his former doctrine touching the iustification of a sinner by faith without the workes of the law and he confirmes it by an other Argument the summe and substance whereof is this Your libertie from the law w 〈…〉 prefigured in the familie of Abraham therefore ye are not bondmen to the law but freemen The argument is at large propounded and it hath foure parts a preface in the 21. verse an historie of Abraham and his familie vers 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion v. 31. And first of the Preface Law the word law in the first place is taken properly for the morall and Ceremoniall lawe of Moses and in the second place for the bookes of Moses and namely for the booke of Genesis And in this sense the word is taken when Christ is said to expound the law and the Prophets Luk. 24. And sometime it signifies all the bookes of the old testament Ioh. 15. 15. Vnder the law to be vnder the lawe is to hold our selues bound to the fulfilling of the lawe and to looke for life eternall thereby Doe ye not heare the law that is ye read and heare indeede but ye vnderstand not the scope and drift of that which you read In this preface first Paul meetes with the pride of mans nature whereby the Galatians went about to establish their owne righteousnesse by the lawe when he saith ye that will be vnder the lawe c. with this pride were the Iewes tainted Rom. 10. 3. and the young Prince that came to Christ and said Good master what must I doe to be saued And the Papists of our time who will not be subiect to the iustice of God but set vp their owne iustice in the keeping of the law The like doe the ignorant people among vs who hold that they are able to fulfill the law and that they are to be saued thereby And when they say they looke to be saued by their faith they vnder stand thereby their fidelitie that is their good dealing Againe Paul here notes the seruile disposition of men that loues rather to be in bondage vnder the law then to be in perfect libertie vnder the grace of God This we see in daily experience All professe Christ among vs yet is it euen a death to the most to forsake the bōdage of the flesh Christ we professe yet so as we take libertie to liue after the lustes of our owne hearts When Paul saith doe ye not heare the lawe he notes the cause of our spirituall pride and of the seruile disposition before named namely ignorance in mistaking and misconceiuing the true scope of the law for the Galatians did not consider that Christ was the scope of the lawe but they supposed that the very obseruation of the lawe euen since the fall of man did giue life and iustifie This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe 2. Cor. 3. 14. And this ignorance hath blinded the Papist at this day for he supposeth that the Gospell is nothing els but the lawe of Moses that Christ indeed is but an instrument to make vs keepers of the lawe and consequently sauiours of our selues In the historie of Abraham I consider three things the facte of Abraham in taking two wiues the Euent vpon this fact he had two sonnes by them the condition of these